1 6<\/strong> .<\/em> Balaam demanded a seven-fold sacrifice, in order to propitiate God, that He might be willing to give His prophet a message. Balak complied with the request, hoping that the message might be a curse.<\/p>\n Balaam, after the general custom of the pagan, prefaced his divinations by sacrifice. In the number of the altars regard was probably had to the number of the then known planets. Yet Balaam evidently intended his sacrifice as an offering to the true God.<\/P><\/p>\n Num 23:1-4<\/span><\/p>\n Balak and Balaam offered on every altar.<\/em><\/p>\n<\/p>\n The sacrifice of Balak and Balaam<\/strong><\/p>\n 1. <\/strong>In the number of offerings. Seven was regarded as a sacred and perfect number.<\/p>\n 2. <\/strong>In the victims offered. The most valuable that were used for sacrifices.<\/p>\n 3. <\/strong>In the kind of offerings. They were burnt-offerings, which were presented without any reserve, being entirely consumed in honour of the Divine Being.<\/p>\n 1. <\/strong>The sacrifice was offered with an admixture of faith and superstition.<\/p>\n 2. <\/strong>The sacrifice was offered under the impression that the offering was meritorious on the part of the offerers, and placed God under an obligation to them.<\/p>\n 3. <\/strong>The sacrifice was offered as a means to induce God to change His mind.<\/p>\n 4. <\/strong>The sacrifice was offered with a view of obtaining permission and power to curse the people of God.<\/p>\n Learn:<\/p>\n 1. <\/strong>That the true value of sacrifice is to be looked for not in the quantity or quality of the offering, but in the spirit of the offerer.<\/p>\n 2. <\/strong>Trusting in Christ Jesus for acceptance, let us present ourselves to God. God must be worshipped with our best. A mans best is himself; and to sacrifice this is the true sacrifice.<\/p>\n 3. <\/strong>He who has truly given himself to God will keep back nothing from Him. (W. Jones<\/em>.)<\/p>\n CHAPTER XXIII <\/P> Being arrived at the high places of Baal<\/I>, (Nu 22:41<\/span>,)<\/P> Balaam orders Balak to build seven altars, and prepare oxen and<\/I><\/P> rams for sacrifice<\/I>, 1, 2.<\/P> Balaam inquires of the Lord, receives an answer, with which he<\/I><\/P> returns to Balak<\/I>, 3-10.<\/P> Balak, finding that this was a prediction of the prosperity of<\/I><\/P> the Israelites, is greatly troubled<\/I>, 11.<\/P> Balaam excuses himself<\/I>, 12.<\/P> He brings him to another place, where he might see only a part of<\/I><\/P> Israel, and repeats his sacrifices<\/I>, 13, 14.<\/P> Balaam again consults the Lord<\/I>, 15-17.<\/P> Returns with his answer, and again predicts the glory of Israel<\/I>,<\/P> 18-24.<\/P> Balak is angry<\/I>, 25;<\/P> and Balaam again excuses himself. Balak proposes another trial,<\/I><\/P> takes him to another place, and repeats the same sacrifices<\/I>,<\/P> 26-30. <\/P> NOTES ON CHAP. XXIII<\/P> <\/P> Verse 1<\/span>. Build me here seven altars, c.<\/B><\/I>] The oxen<\/I> and the rams<\/I> were such as the Mosaic law had ordered to be offered to God in sacrifice the building of seven altars was not commanded. Some think that these seven altars were built to the seven<\/I> planets<\/I>: this is most gratuitously said; of it there is no proof whatever; it is mere trifling, even with conjecture. As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt-offering at the same time<\/I>. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one<\/I> altar, therefore he ordered seven to be built. We need go no farther to find out his reasons.<\/P><\/p>\n The altars were either, <\/P> 1. To Baal, in whose high places this was done and to whom alone Balak used to sacrifice. Or rather, <\/P> 2. To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he doth Num 23:4<\/span>. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. And therefore when Balaam lost his design this way he tried it another way with greater success, but still used to the same method, in provoking their own God to destroy the Israelites, Num 25<\/span>. But though he direct his sacrifices to the right object, he chooseth a wrong place, and, to comply with Balaks desire, makes use of the high places of Baal for this end, and mingles his own superstitions with the worship of God, in erecting divers altars, according to the manner of heathens and idolators, 2Ki 18:22<\/span>; Isa 17:8<\/span>; Jer 11:13<\/span>; Hos 8:11<\/span>; 10:1<\/span>; 12:11<\/span>; whereas God appointed and holy men used but one altar, though many sacrifices were to be offered upon it, Gen 8:20<\/span>; Exo 17:15<\/span>; 24:4<\/span>. Seven was the solemn and usual number in sacrifices, 1Ch 15:26<\/span>; 2Ch 29:21<\/span>; Job 42:8<\/span>. <\/P> <\/p>\n 1. Balaam said unto Balak, Build mehere seven altars<\/B>Balak, being a heathen, would naturallysuppose these altars were erected in honor of Baal, the patron deityof his country. It is evident, from Nu23:4<\/span> that they were prepared for the worship of the true God;although in choosing the high places of Baal as their site andrearing a number of altars (2Ki 18:22<\/span>;Isa 17:8<\/span>; Jer 11:13<\/span>;Hos 8:11<\/span>; Hos 10:1<\/span>),instead of one only, as God had appointed, Balaam blended his ownsuperstitions with the divine worship. The heathen, both in ancientand modern times, attached a mysterious virtue to the number seven;<\/I>and Balaam, in ordering the preparation of so many altars, designedto mystify and delude the king.<\/P><\/p>\n And Balaam said unto Balak<\/strong>,…. When upon one of the high places of Baal, and after having taken a view of the people of Israel as they lay encamped:<\/p>\n build me here seven altars<\/strong>; this was purely Heathenish; for not only the Israelites after the law of Moses had but one altar, but the patriarchs before that never built but one altar at a time. Some have thought regard is had to the seven planets worshipped by Heathens; though no doubt Balaam pretended to sacrifice to Jehovah the true God, in order to gain him over to him to agree to it to curse Israel, and persuaded Balak, though an idolater, to join with him; and, the more easily to bring him to it, mixes Heathen rites and customs in sacrifice to him:<\/p>\n and prepare me here seven oxen, and seven rams<\/strong>; which were creatures offered in sacrifice according to the law of Moses, and before that was given, and by persons who were not under it; and even by seven of each sort, and that by the express command of God, Job 42:8<\/span>. It may be observed, that both in this, and the preceding clause, the word here is carefully expressed, namely, in one of the high places; there the altars were erected, and thither the oxen were brought to be sacrificed; so that both the place, and the number of the altars, savoured of Heathenish worship, in which he complied to induce the king to sacrifice to Jehovah.<\/p>\n Balaam’s First Words. – Num 23:1-3<\/span>. Preparations<\/em> for the first act, which was performed at Bamoth-baal. At Balaam’s command Balak built seven altars, and then selected seven bullocks and seven rams, which they immediately sacrificed, namely, one bullock and one ram upon each altar. The nations of antiquity generally accompanied all their more important undertakings with sacrifices, to make sure of the protection and help of the gods; but this was especially the case with their ceremonies of adjuration. According to Diod. Sic.<\/em> ii. 29, the Chaldeans sought to avert calamity and secure prosperity by sacrifices and adjurations. The same thing is also related of other nations (see Hengstenberg, Balaam, p. 392). Accordingly, Balaam also did everything that appeared necessary, according to his own religious notions, to ensure the success of Balak’s undertaking, and bring about the desired result. The erection of seven<\/em> altars, and the sacrifice of seven<\/em> animals of each kind, are to be explained from the sacredness acquired by this number, through the creation of the world in seven days, as being the stamp of work that was well-pleasing to God. The sacrifices were burnt-offerings, and were offered by themselves to Jehovah, whom Balaam acknowledged as his God.<\/p>\n Balaam Constrained to Bless Israel; The Blessing Pronounced on Israel.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. 2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every<\/I> altar a bullock and a ram. 3 And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD<\/B> will come to meet me: and whatsoever he showeth me I will tell thee. And he went to an high place. 4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every<\/I> altar a bullock and a ram. 5 And the LORD<\/B> put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak. 6 And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab. 7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying,<\/I> Come, curse me Jacob, and come, defy Israel. 8 How shall I curse, whom God hath not cursed? or how shall I defy, whom<\/I> the LORD<\/B> hath not defied? 9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. 10 Who can count the dust of Jacob, and the number of the fourth part<\/I> of Israel? Let me die the death of the righteous, and let my last end be like his! 11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them<\/I> altogether. 12 And he answered and said, Must I not take heed to speak that which the LORD<\/B> hath put in my mouth?<\/P> Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab’s side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men’s beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats.<\/I> Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen–Divinity,<\/I> and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin,<\/I> Hos. viii. 11<\/I><\/span>. Thus they liked not to retain God in their knowledge, but became vain in their imaginations;<\/I> and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here<\/I> (in the place I have pitched upon) seven altars,<\/I> of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind,<\/I> Prov. xxi. 27<\/I><\/span>. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams.<\/I> Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering<\/I> as Balaam ordered him.<\/P> II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deut. xxiii. 5<\/span>.<\/P> 1. God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary,<\/I> into some dark grove on the top of the high place, v.<\/I><\/span> 3<\/span>, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order.<\/I> But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me,<\/I> v.<\/span> 3<\/span><\/U><\/I><\/span>. But let not such a man think that he shall receive any<\/I> favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see ch.<\/I><\/span> xxiv. 1<\/span>. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam,<\/I> v.<\/span> 4<\/span><\/U><\/I><\/span>. What communion has light with darkness?<\/I> No friendly communion, we may be sure. Balaam’s way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram.<\/I> How had he done it? It cost him nothing; it was done at Balak’s expense; yet, (1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luk 18:11<\/span>; Luk 18:12<\/span>. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa. lxvi. 5<\/span>. However, thought the sacrifice was an abomination, God took the occasion of Balaam’s expectation to put a word into his mouth<\/I> (v.<\/I><\/span> 5<\/span>); for the answer of the tongue if from the Lord,<\/I> and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own,<\/I> Ps. xii. 4<\/I><\/span>. He that made man’s mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them,<\/I> Ps. lxiv. 8<\/I><\/span>. And it speaks comfort to God’s witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.<\/I><\/P> 2. Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice<\/I> (v.<\/I><\/span> 6<\/span>), closely attending it, and earnestly expecting the success. Those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing.<\/I> Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, v.<\/I><\/span> 7<\/span>. He pronounces Israel safe and happy, and so blesses them.<\/P> (1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, v.<\/I><\/span> 7<\/span>. The message sent to him was, Come, curse me Jacob, and come, defy Israel.<\/I> Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed?<\/I> v.<\/span> 8<\/span><\/U><\/I><\/span>. Not that therefore he would not do it, but therefore he could not do it. This is a fair confession, First,<\/I> Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev. xix. 31<\/span>), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa. xlvii. 12-14<\/span>. Secondly,<\/I> It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly,<\/I> It is a confession of the inviolable security of the people of God. Note, 1. God’s Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God’s people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God,<\/I> Rom. viii. 39<\/I><\/span>.<\/P> (2.) He pronounces them happy in three things:–<\/P> [1.] Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him,<\/I> v.<\/span> 9<\/span><\/U><\/I><\/span>. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction;<\/I> this was Israel’s praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen,<\/I> Ps. cvi. 35<\/I><\/span>. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God’s Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him.<\/P> [2.] Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (v.<\/I><\/span> 10<\/span>): Who can count the dust of Jacob?<\/I> The number of the people was the thing that Balak was vexed at (ch.<\/I><\/span> xxii. 3<\/span>): Moab was afraid of them, because they were many;<\/I> and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people<\/I> (ch.<\/I><\/span> xxii. 41<\/span>), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God’s people the better opinion we have of them. He takes notice of the number, First,<\/I> Of the dust of Jacob;<\/I> that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen. xxviii. 14<\/span>. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David’s fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly,<\/I> Of the fourth part of Israel,<\/I> alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God’s Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Rev. vii. 9<\/span>.<\/P> [3.] Happy in their end: Let me die the death of the righteous<\/I> Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence,<\/I> namely, in the other world. Here, First,<\/I> It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly,<\/I> he goes upon the supposition of the soul’s immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly,<\/I> He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, “When I do die, let me die the death of the righteous;” but, “I could even now be willing to die, on condition that I might die the death of the righteous,<\/I> and reach my end this moment, provided it might be like his.” Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly,<\/I> He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour.<\/I> This of Balaam’s is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,<\/P> III. We are told, 1. How Balak fretted at it, v.<\/I><\/span> 11<\/span>. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: “What hast thou done unto me!<\/I> How hast thou disappointed me!” Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth?<\/I> v.<\/span> 12<\/span><\/U><\/I><\/span>. Thus a confession of God’s overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.<\/P> <\/p>\n NUMBERS – TWENTY-THREE<\/strong><\/p>\n Verses l-4:<\/p>\n Among pagans, <\/strong>it was customary to offer sacrifices to their gods, in an attempt to secure their favorable consideration. To Balak and Balaam, Jehovah was but another God among many. Since Israel worshipped Jehovah, and since they had won impressive victories over Sihon and Og, they reasoned that their God Jehovah must be very powerful. So, they sought to gain His approval for their plans, by offering sacrifices to Him. Ps 115:4-9.<\/p>\n The worship of Balak and Balaam was after the pattern of this world. <\/strong>And although God met and talked with Balaam, He refused to alter His plans as the result of their sacrifices. People today attempt to worship God after the pattern of this world. God does not accept this type of worship, Pr 16:25.<\/p>\n “Seven” appears to figure prominently in the worship of Jehovah. Balaam attempted to capitalize on this, and ordered seven altars to be built.<\/p>\n “High place,” <\/strong>literally, a “bald place.” Likely a bare hill-top from which Balaam could both view Israel’s camp, and attempt to communicate with Israel’s God.<\/p>\n 1. Build me here seven altars. We more positively conclude from hence that this degenerate prophet had been by no means wont to prophesy in accordance with pure revelations from God, but that the art of divination, in which he boasted, had some affinity to magical exorcisms, and was infected with many errors and deceptions. Still this did not prevent him from being sometimes a true prophet by the inspiration of God’s Spirit; because, as has been already said, whilst the world was plunged in darkness, it was God’s will that some little sparks of light should still shine, in order to render even the most ignorant inexcusable. Since, therefore, Balaam was only endowed with a special gift, he borrowed devices in various directions, which savored of nothing but the illusions of the devil, and were utterly foreign to the true and legitimate method of consulting (God.) Hence came the seven victims and the seven altars; for, although God, by consecrating the seventh day unto Himself, as also in the seven lamps, and other things, indicated that there was something of perfection in that number; nevertheless, afterwards, many strange superstitions were invented, and under this pretense Satan cunningly deluded wretched men, by persuading them that secret virtues were contained in this number seven. This frivolous subtlety prevailed also among profane writers, so that they sought the confirmation of the error throughout all nature. Thus they allege the seven planets, as many Pleiades, the Septemtriones, (153) and as many circles or zones; and again, that infants do not come into the world alive till the seventh month. Many such things they heap together in order to prove that some hidden mystery is implied in the number seven. This contagion reached the Christians also: for on this point the ancients (154) sometimes philosophize too refinedly, and have in general preferred to corrupt (Scripture) rather than not to restrict the gifts of the Spirit to this number, and to establish the sevenfold grace of the Holy Ghost. It is plain that Balaam was infected by this fanciful notion, when he endeavours to draw down God by seven altars, and twice seven sacrifices. Let us, however, learn from Balak’s prompt compliance, that the superstitious neither spare expense, nor refuse anything which is demanded by the masters of their errors. Wherefore we must beware lest we be rashly credulous; whilst at the same time we take care lest, when it is clear what we ought to do, we should be withheld by discreditable supineness, when unbelievers hasten so eagerly and speedily to their own destruction. <\/p>\n (153) “The seven stars, or Charles’s wain.” — Ainsworth. “Sed ego quidem cum L. Aelio, et M. Varrone sentio, qui triones rustico certo vocabulo boves appellatos scribunt, quasi quosdam terriones, hoc est, arandae colendaeque terrae idoneos. Itaque hoc sidus, quod a figura posituraque ipsa, quia simile plaustro videtur, antiqui Graecorum, αμαξαν dixerunt, nostri quoque veteres a bubus junctis septemtriones appellarunt; id est, a septem stellis, ex quibus quasi juncti triones figurantur.” — A. Gell. 2:21. <\/p>\n (154) “Les anciens docteurs.” — Fr. <\/p>\n BALAK AND BALAAM.<\/strong><\/p>\n Chapters 22-24.<\/p>\n Dr. Joseph Parker calls attention to the fact that though these men were introduced into this narrative suddenly, they never go out of it again. Balak will appear at the end of this Old Testament when Micah says, Oh my people, remember now what Balak consulted<\/em> * * that ye may know the righteousness of the Lord (Mic 6:5<\/em><\/span><\/em>).<\/em> And Balaam and Balak will be the subject of concern when that last Book of the Bible is being written, namely, the Apocalypse. The reason for all this is evident. The history these men made was not that of their day merely, but that of every day up to the end of this age. It is the potentates attempt to coerce the prophet. It is the world of the flesh against the Word of the Spirit. Think of the three things illustrated in this instance!<\/p>\n First of all the potentate attempts to buy up the Prophet.<\/strong> In the 22nd chapter and the 7th and 8th verses we read,<\/p>\n And the elders of Moab, and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.<\/em><\/p>\n And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me; and the princes of Moab abode with Balaam.<\/p>\n In all of the time that has passed, the potentates of the world have not changed their tactics one whit. In very fact there never was a time when ministers were so tempted by money, to false prophecies, as now. Truly has it been said that the Church of God has come into too close alliance with the economic system, and the minister is too often the subject of intimidation by men of means. To preach what God has said, is to part with the reward of divination and to forfeit any expectation of Balaks silver and gold.<\/p>\n In the second instance Balak added men and proffered promotion to money!<\/p>\n And Balak sent yet again princes, more, and more honourable than they.<\/em><\/p>\n And they came to Balaam, and said to him, Thus saith Balak, the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me.<\/p>\n For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people (Num 22:15-17<\/em><\/span>).<\/em><\/p>\n That same opportunity of fellowship with notables of honorable office, and of increased emoluments is open to the present-day preacher who will commend the world and curse the people of God.<\/p>\n R. F. Horton says that he found in a fashionable English watering place a clergyman whose conduct was openly and notoriously out of harmony with the Gospel, but who fell back upon the articles of his church and encouraged his hearers to believe that the grace of the church was flowing through his unhallowed lips. And he reminds us that it is the degradation which is resulting in England from the revival of a debased ecclesiasticism, that this church is always crowded with people who were only too glad to find a doctrine which could reconcile a certain religious profession with an unmodified worldliness.<\/p>\n To his popularity was added the proud purse. What is that but a repeating of this ancient history, save that this heathen soothsayer had more conscience than some men who now profess themselves to be ministers of the Gospel of Jesus Christ, for even<\/p>\n Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the Word of the Lord my God, to do less or more (Num 22:18<\/em><\/span><\/em>).<\/em><\/p>\n A further suggestion of this conversation is Balaams disposition to surrender coupled with his clear conviction of Gods will.<\/strong> His disposition to yield is expressed in his invitation to the honorable men to tarry over night that he might inquire again of the Lord, in his consent to attend them to Moab, and in his counsel to the people of God to commit trespass in the matter of Peor. Then again his strange steadfastness is expressed in the word, Behold I have received commandment to bless; and He hath blessed; and I cannot reverse it (Num 23:20<\/em><\/span><\/em>).<\/em><\/p>\n That speech reminds us of the great Apostles, Peter and John, when they were enjoined by the Council that they should speak to no man in the Name of Christ, nor preach in the Name of Jesus.<\/p>\n But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.<\/em><\/p>\n For we cannot but speak the things which we have seen and heard (Act 4:19-20<\/em><\/span>).<\/em><\/p>\n James Russell Lowell wrote most truly: <\/p>\n Once to every man and nation comes the moment to decide, <\/p>\n In the strife of Truth with Falsehood, for the good or evil side;<\/p>\n Some great cause, Gods new Messiah, offering each the bloom or blight,<\/p>\n Parts the goats upon the left hand, and the sheep upon the right,<\/p>\n And the choice goes by forever twixt the darkness and that light.<\/p>\n Then to side with Truth is noble when we share her wretched crust,<\/p>\n Ere her cause bring fame and profit and tis prosperous to be just;<\/p>\n Then it is the brave man chooses, while the coward stands aside,<\/p>\n Doubting, in his abject spirit, till his Lord is crucified,<\/p>\n And the multitude make virtue of the faith they had denied.<\/p>\n The next suggestion of this Scripture is one of very present interest, namely,<\/p>\n <\/span><\/strong><\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Objectively this sacrifice was as perfect as the offerers could make it. Clearly they aimed at presenting a perfect offering. This is exhibited–<\/p>\n
II. <\/strong>Subjectively this sacrifice was very imperfect, and even sinful. In the sentiments and motives of the offerers there was much that was erroneous and evil.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n